Isaiah 63:10 — Word Study
WLCוְהֵ֛מָּה מָר֥וּ וְעִצְּב֖וּ אֶת־ ר֣וּחַ קָדְשׁ֑וֹ וַיֵּהָפֵ֥ךְ לָהֶ֛ם לְאוֹיֵ֖ב ה֥וּא נִלְחַם־ בָּֽם׃
BSA◂But theyhêm [as a group of men] rebelledmârâh■ [resisted authority, disobeyed] and grievedʻâtsab [hurt, caused pain to] His Holyqôdesh [set-apart, sacred] Spiritrûwach [the breath of life, divine presence] So He turnedhâphak▸ [overturned, changed completely] their enemyʼôyêb [adversary, one who opposes] ◂[and] He Himselfhûwʼ [personally, as the one responsible] foughtlâcham■ [engaged in battle, struggled against]
| Greek | English | Parsing |
|---|---|---|
| וְהֵ֛מָּה | and they | Conjunction, pronoun |
| מָר֥וּ | they rebelled | Verb, Qal, perfect third person common plural |
| וְעִצְּב֖וּ | and they grieved | Conjunction, verb piel perfect third person common plural |
| אֶת־ | the object marker | Particle |
| ר֣וּחַ | [the] spirit of | Noun common, feminine singular construct |
| קָדְשׁ֑וֹ | holiness his | Noun common masculine singular construct, suffix |
| וַיֵּהָפֵ֥ךְ | and he changed himself | Verb, Niphal, sequential imperfect third person masculine singular |
| לָהֶ֛ם | of them | Preposition, suffix |
| לְאוֹיֵ֖ב | into an enemy | Preposition, verb qal participle (active) masculine singular |
| ה֥וּא | he | Pronoun |
| נִלְחַם־ | he fought | Verb, Niphal, perfect third person masculine singular |
| בָּֽם׃ | against them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them. |
| KJV | ¶ But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. |
| ASV | But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them. |
| YLT | And they have rebelled and grieved His Holy Spirit, And He turneth to them for an enemy, He Himself hath fought against them. |
| WEB | But they rebelled and grieved his Holy Spirit. Therefore he turned and became their enemy, and he himself fought against them. |
| BBE | But they went against him, causing grief to his holy spirit: so he was turned against them, and made war on them. |
The translations agree on the core meaning of the verse, maintaining a consistent interpretation of the actions described.
The sentence has one main clause followed by two subordinate clauses that describe the consequences of the rebellion.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbמָרָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 63:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Grievance Against His Peoplegenerated
Isaiah 63:10 describes how the people of Israel rebelled against God, grieving His Holy Spirit. This rebellion led to God turning against them, becoming their enemy, and actively fighting against them. The surrounding verses reflect on God's compassion and the historical context of His relationship with Israel, highlighting the consequences of their disobedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:2 | Listen, O heavens, and give ear, O earth, for the LORD has spoken: “I have raised children and brought them up, but they have rebelled against Me. |
| 2 | Isaiah 65:2 | All day long I have held out My hands to an obstinate people who walk in the wrong path, who follow their own imaginations, |
| 3 | Exodus 15:24 | So the people grumbled against Moses, saying, “What are we to drink?” |
| 4 | Exodus 16:8 | And Moses added, “The LORD will give you meat to eat this evening and bread to fill you in the morning, for He has heard your grumbling against Him. Who are we? Your grumblings are not against us but against the LORD.” |
| 5 | Exodus 32:8 | How quickly they have turned aside from the way that I commanded them! They have made for themselves a molten calf and have bowed down to it. They have sacrificed to it and said, ‘These, O Israel, are your gods, who brought you up out of the land of Egypt.’” |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — מָר֥וּ, ma.Rugenerated
The verb מָרָה (marah) means to rebel or resist authority, indicating a defiance against God. It is a Qal perfect form, showing that this action was completed in the past by a group, emphasizing their collective rebellion.
This word captures the essence of disobedience, particularly in a spiritual context, where the people not only resisted God's commands but also caused Him emotional pain, as seen in the subsequent verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'they rebelled and grieved His Holy Spirit', which aligns with the KJV and ASV, both of which maintain the same phrasing.
Sentence Structuregenerated
The main verb מָר֥וּ governs the entire verse, with several phrases attached: the subject וְהֵ֛מָּה (they), two verbs מָר֥וּ (rebelled) and וְעִצְּב֖וּ (grieved), and a subsequent clause describing God's response.
The structure emphasizes the actions of the people and the resulting divine response, illustrating the cause-and-effect relationship between their rebellion and God's turning against them.
Septuagint Backgroundgenerated
The Septuagint translates מָרָה as ἠπείθησαν (they disobeyed), which highlights the act of rebellion against authority, consistent with the Hebrew meaning.
This choice of word in Greek suggests a broader interpretation of disobedience, extending beyond mere rebellion to include a rejection of divine guidance.
In plain words — the whole versegenerated
Isaiah 63:10 shows that the people of Israel rebelled against God and caused Him pain. Because of their actions, God turned against them and fought as their enemy. This passage highlights the serious consequences of disobedience to God.
Frequently Asked Questionsgenerated
Grieving the Holy Spirit refers to causing emotional pain to God through disobedience and rebellion, as the people did in this verse.
God became their enemy as a response to their rebellion and disobedience, indicating a serious breach in their relationship.
This passage teaches about the consequences of turning away from God and the importance of obedience to His guidance.
It illustrates that while God is loving and compassionate, He also responds to rebellion with justice, highlighting the seriousness of sin.
Reflection Questionsgenerated
- In what ways have I seen rebellion against authority in my own life?
- How can I ensure that I am not grieving the Holy Spirit through my actions?
- What steps can I take to strengthen my relationship with God and avoid disobedience?
- How does understanding God's response to rebellion affect my view of His character?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 63:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they rebelled,.... Against the Lord, not withstanding he thought so well of them; did so many good things for them; sympathized with them, and showed them so many favours; wretched ingratitude!
Read John Gill on Isaiah 63 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
Read Robert Jamieson on Isaiah 63 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey rebelled: many of their rebellions we read of in Exodus and Numbers in their travels. The Lord tells Moses that they had tempted him ten times, and therefore severely threatens them, ,23. There were three principal times of their rebellion: 1. In the wilderness, where they murmured for want of bread and water. 2. In Canaan, in not destroying, but only making tributary, such nations as God commanded them to destroy. 3. Before the Babylonian captivity, when they set themselves against the prophets, which Stephen chargeth upon them, ,52. Among which also we may reckon all their behaviours under their judges and their kings. Or we may understand it of their not answering God’ s end and…
Read Matthew Poole on Isaiah 63 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 63:10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, [and] he fought against them.Ver. 10. But they rebelled, and vexed his Holy Spirit.] By sinning against light, checks of conscience, motions of the Spirit, mercies without measure, &c. Junius thinketh this a clear place for proof of the Trinity in unity. So he was turned to be their enemy.] This was an ill turn for them; abused mercy turneth into fury; with the froward God will wrestle.
Read John Trapp on Isaiah 63 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Vexed his holy Spirit . . .—Literally, his Spirit of holiness. So St. Paul speaks of Christians as “grieving the Holy Spirit.” Here, and in Psalms 51:11, as in the “Angel of the Presence,” we may note a foreshadowing of the truth of the trinal personality of the unity of the Godhead, which was afterwards to be revealed. That which “vexed” the Holy Spirit was, in the nature of the case, the unholiness of the people, and this involved a change in the manifestation of the Divine Love, which was now compelled to show itself as wrath.
Read Charles John Ellicott on Isaiah 63 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. And he fought against them] Twenty-six MSS. (ten ancient) and the first edition, with another, add the conjunction ו vau, והוא vehu, and he.
Read AdamClarke on Isaiah 63 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 63:7 to Isaiah 64:12. A Prayer of the People for the Renewal of Jehovah’s former Lovingkindness(1) Isaiah 63:7-9. The prayer begins with thankful commemoration of Jehovah’s goodness to the nation in the days of old (Isaiah 63:7). The reference is to the time of Moses and Joshua, when Jehovah’s loving confidence in His children had not yet been betrayed (Isaiah 63:8), and when He continuously manifested Himself as their Saviour, bearing them safely through all dangers (Isaiah 63:9). (2) Isaiah 63:10-14. This ideal relation between Israel and its God has indeed long since been broken, through the rebellion and ingratitude of the people (Isaiah 63:10). But in seasons of distress the…
Read Cambridge on Isaiah 63 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut they rebelled - Against God. This charge is often made against the Jews; and indeed their history is little more than a record of a series of rebellions against God.
Read Albert Barnes on Isaiah 63 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them.
But they rebelled and grieved his Holy Spirit. Therefore he turned and became their enemy, and he himself fought against them.
But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them.
But they rebelled and offended his holy Spirit, so he turned into an enemy and fought against them.
Tyndale line
¶ But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them.
But they rebelled, and grieved his holy spirit: therefore he was turned to be their enemy, and himself fought against them.
But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.
But they rebelled and vexed his holy Spirit: therefore was hee turned to be their enemie and he fought against them.
Strictly literal
But they rebelled and grieved his holy Spirit: and he turned to be their enemy; himself, he fought against them.
And they have rebelled and grieved His Holy Spirit, And He turneth to them for an enemy, He Himself hath fought against them.
And they have been rebellious and have grieved His Holy Spirit, || And He turns to them for an enemy, || He Himself has fought against them.
But they rebelled, and grieved his holy Spirit; and he changed himself to become their enemy, and he fought against them.
But they rebelled and grieved his Holy Spirit. So he became their enemy and fought against them.
From the Latin
But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.
Simplified
But they rebelled against him, and caused his Holy Spirit grief, so to them he became like an enemy and he fought against them.
But they went against him, causing grief to his holy spirit: so he was turned against them, and made war on them.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Isaiah 63:10 states, "But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them." The Septuagint closely matches this text, with 11 of the 12 words corresponding, although the word order and articles differ due to the nature of the Greek translation. The Dead Sea Scrolls, specifically 1Qisaa, also align with the Masoretic Text, preserving the same meaning and wording, while 1Q8 lacks the original text and has been supplemented by an editor. Overall, the primary witnesses agree on the core message of the verse, highlighting the rebellion against the Holy Spirit and the resulting divine opposition.
וְהֵ֛מָּה מָר֥וּ וְעִצְּב֖וּ אֶת־ ר֣וּחַ קָדְשׁ֑וֹ וַיֵּהָפֵ֥ךְ לָהֶ֛ם לְאוֹיֵ֖ב ה֥וּא נִלְחַם־ בָּֽם׃
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והמה מרו ועצבו את רוח קודש׳יו ויהפך ל׳המה לאויב והואה נלחם ב׳מ
12 words on the leather.
[והמה] [מרו] [ועצבו] [את] [רוח] [קדש׳ו] [ויהפך] [ל׳הם] [לאויב] [הוא] [נלחם] [ב׳ם]
nothing on the leather here — 12 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 63:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word עָצַב (atsab) has dual meanings: it can refer to causing hurt, pain, or grief, and it can also mean to shape or fashion. It is built from a primitive root that conveys both negative emotions and the act of creating. The entries indicate that it can be used in various forms, such as causing pain (Hiphil) or shaping (Piel).
[עָצַב] vb. hurt, pain, grieve
Qal his father had not pained him
Niph. be pained for
Pi. they vexed his holy spirit
Hiph. they used to cause him [י׳] pain.
Hithp. and he was vexed to his heart
base
[עָצַב] vb. Pi. shape, fashion
Pi. thy hands shaped me, etc.
Hiph. to fashion her, i.e. make images of her
base
H6087a עָצַב hurt, pain, grieve H6087b עָצַב Pi. shape, fashion
6087 `atsab aw-tsab'
a primitive root; properly, to carve, i.e. fabricate or
fashion; hence (in a bad sense) to worry, pain or anger:--
displease, grieve, hurt, make, be sorry, vex, worship, wrest.
עָצַב (a.tsav) — to hurt.
1) to hurt, pain, grieve, displease, vex, wrest
1a) (Qal) to hurt, pain
1b)(Niphal) to be in pain, be pained, be grieved
1c) (Piel) to vex, torture
1d) (Hiphil) to cause pain
1e) (Hithpael) to feel grieved, be vexed
Aramaic equivalent: a.tsav (עֲצַב "to pain" H6088)
עָצַב (a.tsav) — to shape.
1) to shape, fashion, make, form, stretch into shape, (TWOT) worship
1a) (Piel) to shape, form
1b) (Hiphil) to form, copy, fashion
Conj | V-Piel-3cp — Conjunction · verb piel perfect third person common pluralHC/Vpp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
